The Arizal

Rabbi Yitzchak Luria Ashkenazi (known as "The Holy Ari", "Rabbeinu the Ari", "The Ari z"l", and sometimes "The Living Arizal"; 1534 - 5th of Menachem Av 1572) was among the Mekubalim of Tzfat and one of the most important Mekubalim of all generations. His approach - Kabbalat HaAri - became the central method in the study of Kabbalah, and large portions of Chassidic teachings are also based on it.

Life History[edit | edit source]

Rabbi Yitzchak Luria was born in Jerusalem in 1534. At age eight, his father Rabbi Shlomo passed away, and he went with his mother to his uncle in Egypt, where he learned Torah from Rabbi Betzalel Ashkenazi (author of the Shita Mekubetzet), as well as from the Radvaz. At age fifteen, he married his cousin. He spent a long time in seclusion.

In 1570, at age thirty-six, he ascended to Eretz Yisrael and arrived in Tzfat. For a brief period, he was a student of Rabbi Moshe Cordovero, and after his passing on the 23rd of Tammuz 1570, the Ari was accepted by all the great scholars of Tzfat as the Ramak's spiritual heir and began teaching Kabbalah in Tzfat, establishing dozens of students known as the Ari's cubs. Among the most prominent were: Rabbi Chaim Vital, Rabbi Yisrael Sarug, and many others.

The Arizal passed away on the 5th of Menachem Av 1572, at age thirty-eight, and was buried in the ancient cemetery in Tzfat. The Rebbe instructed several times to visit his grave, especially on his yahrzeit. In the 400th year since his passing, 1972, the Rebbe wrote a special general-private letter for his yahrzeit. The Rebbe farbrenged several times and delivered sichos for this day, explaining the lessons to be learned from the Arizal.

The Arizal's Kabbalah[edit | edit source]

The Arizal established a method in studying Kabbalah, known as Kabbalat HaAri. This system contains many innovations compared to previous Mekubalim, including the Ramak.

Despite the importance of the Ramak's Kabbalah and its great influence on Kabbalah until today, the primary system is the Arizal's Kabbalah. Rabbi Chaim Vital testified that after the passing of his teachers, the Ramak and the Arizal, the Ramak appeared to him and revealed that although both Kabbalistic systems are true, nevertheless "my way is according to pshat for beginners in Kabbalah wisdom, while your teacher's [the Arizal's] way is inner and essential, and even I now above only learn according to your teacher's way."

In Chassidic teachings, it was explained that the difference between the systems is "that the Ramak's Kabbalah is in Sefiros of Tohu (in matters of Tohu within Tikkun itself), while the Arizal's Kabbalah is in Tikkun"; the Ramak's Kabbalah is also true, but the Arizal's Kabbalah is ultimate truth, and wherever Mekubalim disagree, the ruling follows his approach.

The Ari's Writings[edit | edit source]

The Ari's teachings were primarily written by his main student Rabbi Chaim Vital, and were edited by him in several editions. Many books were published from the Ari's writings, including:

Eitz Chaim
Shemonah She'arim
Otzrot Chaim
Mevo She'arim

Besides Rabbi Chaim Vital, there were other students who transmitted his teachings, primarily Rabbi Yisrael Sarug, whose version of the Ari's Kabbalah appeared mainly in the book Emek HaMelech, as well as in other books. Since the Ari primarily authorized Rabbi Chaim Vital to write his teachings, questions were raised about the Ari's Kabbalah books by other students, primarily Emek HaMelech. Chassidic teachings primarily rely on the Ari's writings by Rabbi Chaim Vital, of which the "Shemonah She'arim" is the most authoritative, although sometimes teachings are also quoted from the writings of other students.

His Piyutim (Liturgical Poems)[edit | edit source]

Among others, he composed the piyutim "Asader L'Seudasa," "Azamer B'Shvachin," and "Bnei Heichala," "Yom Zeh L'Yisrael" (some attribute it to the holy Arizal) which are recited (also according to Chabad custom) during the Friday night meal, Shabbos day meal, and Seudah Shlishis. In these piyutim, his name is hinted at in the acrostics.

The Arizal's Modifications to the Sephardic Prayer Text[edit | edit source]

The Arizal's prayer text was primarily Sephardic according to Rabbi Chaim Vital's description, with certain modifications. These modifications are detailed according to the Sephardic siddur published in Venice in 1524. Among the important changes the Arizal made to the Sephardic text include:

In Baruch She'amar of Pesukei D'Zimra, the Arizal would recite a shorter version containing 87 words. Until his time, this version was common in Ashkenazic communities while Sephardim had a longer version.
In the Musaf prayer of Shabbos, there are two accepted versions for the blessing of Kedushas Hayom - the text "L'Moshe Tzivisa" and "Tikanta Shabbos." The first was recited by Sephardim while the second was recited by Ashkenazim, and this is what the Arizal would say.
The Arizal would recite Viduy and the Thirteen Attributes of Mercy before Nefilas Apayim - which was not customary in any community at his time.
The Arizal objected to the medieval Spanish-Jewish poetic liturgy from the Golden Age due to their philosophical content, and advocated saying the customary Ashkenazic piyutim from the early Land of Israel poets, which were more kabbalistic and non-philosophical in content. Because of this, during Yomim Tovim and Yamim Noraim, the Arizal would pray in the Ashkenazic synagogue, contrary to his usual practice of praying in a Sephardic synagogue throughout the year.
The Arizal did not recite any piyutim after prayer, particularly not piyutim like Adon Olam and Yigdal.

The Arizal in Chabad Teachings[edit | edit source]

Chabad Chassidus, which comes as a direct continuation of general Chassidus, is essentially a movement that follows the Arizal's practices and serves as a direct continuation of his teachings. However, while the Arizal only engaged in teaching Kabbalah to his students, and only to those of high spiritual standing, as his teachings were beyond the comprehension of simple people, the purpose of Chassidus is to reveal the depth of Kabbalah even among simple Jews who cannot reach the elevated levels of the Arizal's students.

In Chabad Chassidus, in addition to the Arizal's teachings, many stories from his life and actions are brought as parables and examples to explain deep concepts in Chassidus. For example, it is explained in Chassidus that for the Kav's light to be clothed in creation, it must necessarily involve a tzimtzum in the light itself. As an example of this, it is told that the Arizal needed to 'find' within himself a "thin pipeline" to transmit his teachings to his students.

Similarly, it is often mentioned that the Arizal achieved during a light Shabbos afternoon nap, regarding the parsha of Bilaam and Balak, what would take 70 or 80 years to explain, as an example of perception through seeing, which takes moments, versus hearing, which takes much longer.

The Arizal and Geulah[edit | edit source]

The spreading of the Torah's inner dimensions by the Arizal is a stage in preparing the world for Geulah, which will come through the study of the Torah's inner dimensions with understanding and comprehension. Therefore, his name is hinted at in the verse about Geulah: "And the children of Israel went out with a high hand," which Onkelos translates as "And the children of Israel went out b'reish gali" - where the word "b'reish" contains the initials of his name, Rabbi Yitzchak Ben Shlomo, as one who brings the Geulah closer.

It is also told that one Friday evening when the Arizal went out with his students to welcome Shabbos, he asked their opinion about traveling to Yerushalayim for Shabbos, a journey of many hours. The students agreed they wanted to travel with their Rebbe to Yerushalayim, but some asked to first get permission from their wives before the journey. When the Arizal heard this, he said that they had lost an opportune time for bringing the complete Geulah, because if they had all agreed to go to Yerushalayim together, it would have brought Moshiach Tzedkeinu.

The Arizal's Kever[edit | edit source]

The Arizal's resting place is in the holy city of Tzfas. On his yahrtzeit, there is a mass gathering at his tziyun, and thousands come to pray at his holy kever.